There are four main sects with in Hinduism:Shaivism, in which Lord Shiva is worshiped as the main god; Vaishnavism, in which Vishnu is the main god; Shaktism inwhich the female aspect of gods is primarily worshiped and Smartism, in which six main gods are worshipped Shiva, Vishnu, Shakti, Ganesha, Murugan and Surya.

April 7, 2015

Guru of Bhima and Duryodhana

Guru of Bhima and Duryodhana

Etymologically, Balarama derives from the Sanskrit words bala (meaning
"strength") and Rama (Pleasure). Accordingly, Balarama is considered to
be extremely strong and, as such, he is also known by strength monikers
such as Halayudha ("carrier of the plow").

Balarama was a weapon expert and is famous for his ability as an
instructor of combat tactics. He taught both Duryodhana of the Kauravas
and Bhima of the Pandavas the art of fighting with a mace.

When war broke out between the Kauravas and the Pandavas, Balarama
considered himself equally affectionate toward both parties and so
decided to side with neither group.

Bheema Vs Duryodhan

Clad in armour, and armed with his mace of gigantic thickness, Bhima, O
monarch, assumed the form of the mighty Garuda.

With head-gear fastened
on his head, and wearing an armour made of gold, licking the corners of
his mouth, O monarch, with eyes red in wrath, and breathing hard, thy
son, on that field, O king, looked resplendent like the golden Sumeru.

Taking up his mace, king Duryodhana of great energy, casting his glances
on Bhimasena, challenged him to the encounter like an elephant
challenging a rival elephant.

Similarly, the valiant Bhima, taking up
his adamantine mace, challenged the king like a lion challenging a lion.

Duryodhana and Bhima, with uplifted maces, looked in that bottle like
two mountains with tall summits. Both of them were exceedingly angry;

both were possessed of awful prowess; in encounters with the mace both
were disciples of Rohini's intelligent son,

both resembled each other in
their feats and looked like Maya and Vasava.

Both were endued with
great strength, both resembled Varuna in achievements.

Each resembling
Vasudeva, or Rama, or Visravana's son (Ravana), they looked, O monarch,
like Madhu and Kaitabha.

Each like the other in feats, they looked like

Sunda and Upasunda, or

Rama and Ravana, or

Vali and Sugriva.

Those two
scorchers of foes looked like Kala and Mrityu.

They then ran towards
each other like two infuriated elephants, swelling with pride and mad
with passion in the season of autumn and longing for the companionship
of a she-elephant in her time.

Each seemed to vomit upon the other the
poison of his wrath like two fiery snakes.

Those two chastisers of foes
cast the angriest of glances upon each other.

Both were tigers of
Bharata's race, and each was possessed of great prowess.

In encounters
with the mace, those two scorchers of foes were invincible like lions.

Indeed, O bull of Bharata's race, inspired with desire of victory, they
looked like two infuriated elephants.

Those heroes were unbearable, like
two tigers accoutred with teeth and claws.

They were like two
uncrossable oceans lashed into fury and bent upon the destruction of
creatures, or like two angry Suns risen for consuming everything.

Those
two mighty car-warriors looked like an Eastern and a Western cloud
agitated by the wind, roaring awfully and pouring torrents of rain in
the rainy season.

Those two high-souled and mighty heroes, both
possessed of great splendour and effulgence, looked like two Suns risen
at the hour of the universal dissolution.

Looking like two enraged
tigers or like two roaring masses of clouds, they became as glad as two
maned lions.

Like two angry elephants or two blazing fires, those two
high-souled ones appeared like two mountains with tall summits.

With
lips swelling with rage and casting keen glances upon each other, those
two high-souled and best of men, armed with maces, encountered each
other.

Both were filled with joy, and each regarded the other as a
worthy opponent, and Vrikodara then resembled two goodly steeds neighing
at each other, or two elephants trumpeting at each other.

Those two
foremost of men then looked resplendent like a couple of Daityas
swelling with might.

Then Duryodhana, O monarch, said these proud words unto Yudhishthira in
the midst of his brothers and of the high-souled Krishna and Rama of
immeasurable energy,
'Protected by the Kaikeyas and the Srinjayas and the high-souled
Pancalas, behold ye with all those foremost of kings, seated together,
this battle that is about to take place between me and Bhima!' Hearing
these words of Duryodhana, they did as requested. Then that large
concourse of kings sat down and was seen to look resplendent like a
conclave of celestials in heaven.
In the midst of that concourse the mighty-armed and handsome elder
brother of Keshava, O monarch, as he sat down, was worshipped by all
around him. In the midst of those kings, Valadeva clad in blue robes and
possessed of a fair complexion, looked beautiful like the moon at full
surrounded in the night by thousands of stars.
Meanwhile those two heroes, O monarch, both armed with maces and both
unbearable by foes, stood there, goading each other with fierce
speeches. Having addressed each other in disagreeable and bitter words,
those two foremost of heroes of Kuru's race stood, casting angry glances
upon each other, like Shakra and Vritra in fight."

Bhima, a warrior of greater strength, eventually defeated Duryodhana, a
warrior of greater skill, by dealing him a blow below the navel with his
mace.
Upon hearing of this, Balarama threatened to kill Bhima as hitting below
part of body was not allowed in mace fighting,Krishna pacified Balaram
by reminding him of Bhima’s vows to kill Duryodhona by crushing the very
thigh which

he exposed to Draupadi during her cheer haran. Moreover,
Bhima resorted to such lowly means because Duryodhana’s whole body was
invincible due to the boon of Gandhari, except his groin.

You should,before condemning Bhima, take into account all the wrongs
that the Kauravas have done to the Pandavas.Nothing but error can result
if oneproceeds to judge conduct without taking intoaccount the chain of
events leading up to it. You cannot snatch a particular act out of its
context and proceed to give judgment on it alone without gross
injustice.

The era of Kali has arrived, when the laws of a previous age cannot apply.

It was not wrong for Bhima to strike below the navel an enemy who had wickedly contrived against his life on many occasions.

Duryodhana's foul instigation that Karna sent a shaft from be hind
and broke Abhimanyu's bowstring m hen he was defending himself against
heavy odds. Arjuna's young son was attacked by numerous warriors who
surrounded him, when he stood all by himself in the field, deprived of
bow and chariot, and in a most cowardly manner, killed him.Duryodhana
thought evil and practised deception from the time of his birth and has
brought about the destruction of his people.

There is no sin in Bhima killing this man. Bhima bore the wrongs
done and kept his wrath within himself for thirteen long years.

Duryodhana knew well that Bhima had sworn to break his thighs and
kill I'm.When he challenged the aggrieved Pandavas to battle, he knew
very well that he invited Bhima to make good his oath.

How can you think that it was wrong for Bhima to do this?"

Krishna's words did not change Balarama's opinion, but his anger subsided.

"Duryodhana will attain the happy regions reserved for the brave.
Bhima's fame has been tarnished for all time. It will be said among men
that the son of Pandu broke the laws of war in attacking Duryodhana. It
will remain forever a great blot on his good name. I hate to stay here
any longer."

So saying the indignant Balarama immediately left for Dwaraka.

Duryodana and Balaram Relationships

Balarama was so happy with Duryodhana that he wanted his sister,
Subhadra, to marry him. Krishna, however, had other plans. He engineered
romance between Subhadra and Arjuna and got her to elope with him.
“Look, he is not taking her by force,” said Krishna to pacify his
infuriated elder brother, “She is holding the reins of the chariot. She
wants to go with him. Who are we to stop her?”

Later in the epic, according to folk retellings, Balarama wants his
daughter, named variously as Vatsala, or Shashirekha, to marry
Duryodhana’s son, Laxman. Krishna stops even this from taking place. He
asks Bhima’s son, Ghatotkacha, to help Vatsala elope with Arjuna’s son,
Abhimanyu and destroy the wedding plans.

The story does not end here. Duryodhana and Balarama had another
plan to unite the Kaurava and the Yadava clans: Duryodhana’s daughter,
Lakshmani, would marry Krishna’s son, Samba. When Vatsala elopes with
Abhimanyu, an exasperated Duryodhana refuses to let his daughter marry
Samba. Not willing to take no for an answer, Samba goes to Hastinapur
and tries to abduct Duryodhana’s daughter, but is caught by Duryodhana
who throws him in a jail.When Balarama seeks the release of Samba,
Duryodhana insults the Yadava clan for never keeping their word.
Incensed, Balarama turns into a giant, swings his plough, hooks it on
the foundations of Hastinapur and threatens to drag it into the sea,
until Duryodhana apologizes.